The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

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really
evil according to the meaning of the morality of resentment?" In
all sternness let it be answered thus:--_just_ the good man of the
other morality, just the aristocrat, the powerful one, the one who
rules, but who is distorted by the venomous eye of resentfulness,
into a new colour, a new signification, a new appearance. This
particular point we would be the last to deny: the man who learnt to
know those "good" ones only as enemies, learnt at the same time not
to know them only as "_evil enemies_" and the same men who _inter
pares_ were kept so rigorously in bounds through convention, respect,
custom, and gratitude, though much more through mutual vigilance
and jealousy _inter pares_, these men who in their relations with
each other find so many new ways of manifesting consideration,
self-control, delicacy, loyalty, pride, and friendship, these men
are in reference to what is outside their circle (where the foreign
element, a _foreign_ country, begins), not much better than beasts
of prey, which have been let loose. They enjoy there freedom from
all social control, they feel that in the wilderness they can give
vent with impunity to that tension which is produced by enclosure and
imprisonment in the peace of society, they _revert_ to the innocence
of the beast-of-prey conscience, like jubilant monsters, who perhaps
come from a ghastly bout of murder, arson, rape, and torture, with
bravado and a moral equanimity, as though merely some wild student's
prank had been played, perfectly convinced that the poets have now an
ample theme to sing and celebrate. It is impossible not to recognise
at the core of all these aristocratic races the beast of prey; the
magnificent _blonde brute_, avidly rampant for spoil and victory;
this hidden core needed an outlet from time to time, the beast must
get loose again, must return into the wilderness--the Roman, Arabic,
German, and Japanese nobility, the Homeric heroes, the Scandinavian
Vikings, are all alike in this need. It is the aristocratic races who
have left the idea "Barbarian" on all the tracks in which they have
marched; nay, a consciousness of this very barbarianism, and even
a pride in it, manifests itself even in their highest civilisation
(for example, when Pericles says to his Athenians in that celebrated
funeral oration, "Our audacity has forced a way over every land and
sea, rearing everywhere imperishable memorials of itself for _good_
and for _evil_"). This audacity of aristocratic races, mad, absurd,
and spasmodic as may be its expression; the incalculable and fantastic
nature of their enterprises,Pericles sets in special relief and
glory the ᾽ραθÏ
μία of the Athenians, their

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Text Comparison with The Will to Power, Book III and IV An Attempted Transvaluation of all Values

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II.
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Phenomenalism must not be sought in the wrong quarter: nothing is more phenomenal, or, to be more precise, nothing is so much _deception,_ as this inner world, which we observe with the.
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_ (c) The Belief in the "Ego.
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The assumption of a _single subject_ is perhaps not necessary, it may be equally permissible to assume a plurality of subjects, whose interaction and struggle lie at the bottom of our thought and our consciousness in general.
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533.
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the establishment of relations of degree and of force, as a contest.
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"The thing affects a subject?" Thus the root of the idea of substance is in language, not in things outside ourselves! The thing-in-itself is not a problem at all! Being will have to be conceived as a sensation which is no longer based upon anything quite devoid of sensation.
Page 66
_ Mechanics formulates consecutive phenomena, and it does so semeiologically, in the terms of the senses and of the mind (that all influence is _movement_; that where there is movement something is at work moving): it does not touch the question of the causal force.
Page 68
"Life" might be defined as a lasting form of _force-establishing processes,_ in which the various contending forces, on their part, grow unequally.
Page 78
Thus something disadvantageous dangerous, and strange is taken for granted, as if it were the cause of our being indisposed; as a matter of fact, it gets _added to_ the indisposition, so as to make our condition thinkable.
Page 91
It seems to be a small hindrance which is overcome, followed immediately by another small hindrance which once again is overcome--this play of resistance and resistance overcome is the greatest excitant of that complete feeling of overflowing and surplus power which constitutes the essence of happiness.
Page 93
Pain has been confounded with one of its subdivisions, which is exhaustion: the latter does indeed represent a profound reduction and lowering of the will to power, a material loss of strength--that is to say, there is _(a)_.
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_The Order of Rank in Human Values.
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A doctrine which would cleave a _gulf:_ it maintains the _highest and the lowest species_ (it destroys the intermediate).
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To this order, it seems to.
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Let us likewise banish the highest wisdom: it is the vanity of philosophers who have perpetrated the absurdity of a God who is a monster of wisdom: the idea was to make Him as like them as possible.
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.
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The tragic man says yea even to the.
Page 223
It is rather energy everywhere, the play of forces and force-waves, at the same time one and many, agglomerating here and diminishing there, a sea of forces storming and raging in itself, for ever changing, for ever rolling back over in calculable ages to recurrence, with an ebb and flow of its forms, producing the most complicated things out of the most simple structures; producing the most ardent, most savage, and most contradictory things out of the quietest, most rigid, and most frozen material, and then returning from multifariousness to.
Page 224
uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity,--a becoming which knows not satiety, or disgust, or weariness:--this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my "Beyond Good and Evil" without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself,--would you have a name for my world? A _solution_ of all your riddles? Do ye also want a light, ye most concealed, strongest and most undaunted men of the blackest midnight?--_This world is the Will to Power--and nothing else!_ And even ye yourselves are this will to power--and nothing besides!.